 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يدى بدلى وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشد أن سيدنا والنبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد where in the explanation of the book الفرائد البهية في نظم قواعد الفقية by the author أبو بكر إبن أب القاسم الأهدل رحمه الله تعالى we stopped at the line number five where the author says وكم له من نعمتنا علينا ومن أوصالها إلينا وكم in some of the Nussakhs some of the copies instead of وكم there is فكم so we have وكم and we have فكم both are to that you would find and فكم here means it's a خبارية it means أتكثير لدنيعم how much blessings does Allah have on us so it's not a question but it's خبارية it's not an استفهمية another it's not questioning but it's actually stating a point which is Allah has a lot of blessings on us and it's powerful because when you ask it in a question into what's it called an interrogation form once it's asked in an interrogation form but it's not intended for it to be an استفهم interrogation or questioning rather what is meant by it is what a statement has a powerful meaning and it brings out this powerful meaning which is that Allah does Allah bless us سبحانه وتعالى as Allah said in Surah Ibrahim ay 34 وإن تعدوا نعمة الله لا تحصوها if you sit down and you try to count the blessings of Allah سبحانه وتعالى you will not be able to place a figure on it so we said Allah's blessings وإن تعدوا نعمة الله if you count the blessings of Allah سبحانه وتعالى you will not be able to but here it says نعمة وإن تعدوا نعمة الله هي عمران يوني تالس إن شاء الله the question is towards you وإن تعدوا if you count نعمة الله نعمة is only one نعمة is plural but the eyes only say نعمة one in pleasant but when we explain it what do we say if you count the blessings of Allah سبحانه وتعالى you will not be able to put a figure to it so how has that come how has it how have we made it to a plural or a generalization هاية ساعة قدر even you are back so how is it هاية you can't do it anymore when we took it the things that become generalization one of the ones is مفرد المضاف مفرد if there is an example in it what was the line up for it نقواع الناسر سادي والمفرد سيدة والمفرد ومثله أي في العمومي in generalization what do you find المفرد المضاف مَا تُلَّهِ that text so it's an inscription so if you sit in Arabic language if a singular is attributed to whatever it may be it's just generalization and since this blessing is attributed to Allah it's just generalization ومثله and we took it I gave that as an example ومثله and an example is المفرد if it's يضافه so brothers this is not theoretical what we've taken it's not theoretical it's practical you need to be able to apply it and you need to remember those things that's why we said one class is connected to the other class and the benefit of memorization so if you combine between memorization and understanding it comes out for you so remember that و هو من سيغ العمومي و هو من سيغ العمومي and it's from the generalization form so now it is the blessings of Allah و كم له how much does he have the word له is a the ضمير in it له for him the ضمير the pronoun here it goes back to who الله how much blessings does he have on us him الله تعالى من نعمة does he have on us و كم له من نعمة علينا on us who's he referring to blessing on us where did he get that from Muslims because previously و خصنا بأفضلي and he specified us with the best of religion so it's the same thing و كم له and how much does he have on us من نعمة blessings علينا اي معشرة الأمة us Muslims so the whole هي علينا علينا علينا that we're seeing more frequently is basically معشرة الأمة us Muslims because the whole discussion is about us as Muslims صح what is the greatest blessing that Allah has blessed us upon نعمة الإسلام الإيمان and التوحيد that's the greatest blessing what's the evidence for that ساعد what's the evidence for that إسلام and إيمان and التوحيد is the greatest form of blessing what's the evidence for that أبو بكر هاي يمول نونة عليكم أنهداف لا يمول نونة عليك يمول نون عليكم أن أسلموا كلها تمول نو علي إسلامكم بل الله يمول نو عليكم أنهداف بل الله يمول عليكم أنهداف يمول نون عليك أن أسلموا كلها تمول نو علي إسلامكم آيه that shows is not this آية آيه that shows it is اليوم أكبلته لكدينكم و أتممت عليكم نعمة and I've completely my blessing onto you لأن ذلك كان مباشرة بالنسبة لتوحيد المدينة الليل والتوحيد والإيمان ووضع الله تبارك وتعالى اليوم أكملت لكم دينكم وأتممت عليكم نعمتي وراضيت لكم الإسلام الدينة لذا لا يوجد نعمة أكثر than نعمة الإيمان والتوحيد وماذا تفضل؟ محمد صلى الله عليه وسلم ومن نتين and a virtue الليل والتوحيد يوجد الليل والتوحيد هو one of those synonyms it's a synonym of the word نعمة and it is also from the names of Allah الليل والتوحيد from his names is سبحانه والتعالى ومن نتين أوصلها إلينا أوصلها means what أي ابتدأها he initiated it towards us he gave it to us he bestowed it upon us ابتدأها came from him سبحانه وتعالى أوصلها إلينا to us who is he speaking again here أوصلها إلينا to us who is us here مع شراء الأمة أس مسلمز فالشكر دائما له علاما أوله لا نحسي له إنعاما شكراً يكون سابب المزيد لعبده من فضله المديد فالشكر سب نصخ they say والشكر so there's two نصقتاني some copies they say the fa and some copies they say the the wow the sheikh what did he do here right now is that he combined between شكر and what and الحمد previously he just mentioned the beginning was what الحمد الحمد لله الذي فقاهنا and here what did he say واشكره أمفش شكره and شكر and الحمد we did take the difference between them صح so now we realize since they are both being mentioned in the same context they have to have two different meetings صح they can't be the same because إذا افترقوا وإذا افترقوا اجتمعوا if they come together in the same context then the meaning must have to differ but if they are in separate places and they're not together then the meaning are both the same نستقاعدة for this and we already took what شكر means we already took شكر but what I do need to mention from شكر here is شكر is and one has to understand the reality of it it is that الله تبارك وتعالى he directs a slave of his to that which he has created him for when Allah diverts you subhanahu و تعالى towards the thing that he created you for and what was it that he created you for خلق للعبادة the creation was created for what to worship Allah subhanahu و تعالى و ما خلقت الجنة والإنسى إلا ليعبدون so you as a person are created to worship Allah right if you do that worshipping which he created you for then this is a form of شكر and that's where شكر becomes an action الله تبارك وتعالى created you to worship him if you then take are you with me if you do the means what's the goal that we're trying to reach here the worshipping is itself is a form of what obedience the obedience is what's the goal obeying الله تبارك وتعالى right the worshipping is a way to fulfill the obeying obeying of Allah تبارك وتعالى it's a means such as if a person protects their ears and their eyes and their hands their tongue so if the person uses their hearing and their seeing and their hands to the obedience of Allah تبارك وتعالى it is what شكر شكر is an action اعملوا آل داود شكراء أو داود do actions of gratitude so once a person does that this is a bad this is a shكر one needs to remember that you praying is a shكر you fasting is a shكر your zakat is a shكر you protecting your eyes from that which Allah prohibited you from and using it for that which Allah recommends that you should or commands you to is a shكر all of those are forms of shكر now it doesn't just mean gratitude all the time oh Allah I appreciate it and then you go and use that same tongue to insult it to ridicule somebody or that same eye that you say oh Allah I am happy that you gave me good eyes and I can see الحمد لله and then you go and you start looking at things that are not lawful for you and then how do you not give a shكر this opposes what shكر means and its reality it goes against it so you said فالشكر دائم الله that shكر is always for him دائماً دائماً is منصوب right فعام the grandmarium that is منصوب so what is it? grammatically منصوب نعم so it what is it we have a فعل and a فعيل and we have a It's azi so it's منصوب as azi as azi so what is the fial then if it's azi what is the fial for it اشكوره شكراً اشكوره شكراً إنه مستوى أشكوره على الدوامي جيد يعني أن أشكوره هل أنت شكرا؟ دائماً always هذا صحيح جيد فالشكر دائماً له الشكر is always for him سبحانه وتعالى هي له أي الله تبارك وتعالى الضمير يعود إلى ربي جل وعلا الضمير the prone land goes back to الله تبارك وتعالى على ما أولاه على الماء على is a حرف جر الماء is a اسم وصول بمعنى الذي the one الذي so the ما here we said and we already took before ما comes in many meanings one of its meanings is that it's a اسم وصول a connective الذي the one the one who what على ما أولاه أولاه على ما أولاه the one who gave us the one who what before I go into the meaning why did he say أولاه and did not say أولاه because what we are talking about is the نعمة isn't that what we are talking about and the نعمة is a معنفة so why did he say أولاه who instead of أولاه first of all it doesn't go back to the نعمة sorry it goes back to the مع and the مع goes back to نعمة صح the reason is because the Arabic language what you need to remember is that that the ضماء is the pronoun sometimes they go back to the لفظ and sometimes they go back to the معنى sometimes the word pay attention the word may be a female word a feminine word sorry it might be a feminine word but then the pronoun going back to the feminine word may not necessarily be a feminine pronoun does that make sense it might not be a ضميل which is معنة so you might think if it's going back to if it's going back to this word and the word is a feminine word then it should be a pronoun that is feminine right but it doesn't necessarily have to be because it's not going back to the word it's going to the meaning that's within the word the معنى that's in the word and that's something that is well documented in the Arabic language and it is a lot and excessive and it is not literally a number there are a lot of examples for that which is to take back the pronoun to the to the ميلي and not the it's called اعتباروا لفظها اعتباروا معنى considering the wording or you're considering the meaning here it happens a lot وإشاء الله تعالى we should do many examples and classes on that regarding other كتب of نحو إذن the شخص is على ما أوله on that which الله تعالى has given us and is bestowed upon us سبحانه واتعالى على ما أوله لا نحصي we can't count لا نحصي means what لا نعود له جل وعالا in عامن الله is blessing upon us we can't count them that's what the it says and this is exactly in accordance to the آية وإن تعدو نعمة الله لا تحصوها you can't count it the blessings of الله سبحانه واتعالى شكراً يكونوا سابب المزيد the kind of gratitude that I'm coming with is the gratitude so here the gratitude I'm coming with is a gratitude the reason why I'm saying that is because it is what is مصدرية نعم coming from the root word of the what اشكوره شكراً so it's a مصدر لفضي منصوب بالفعلي and it is منصوب with what the same دائماً was منصوب with right دائماً was what اشكوره دائماً this is اشكوره شكراً it's the same both of them are just the same the word is used for دائماً and اشكوره is also used for شكراً what kind of شكر يكونوا سابب المزيد the شكر here is unrestricted شكر that's unrestricted شكراً يكونوا the شكر that's going to be what سابب المزيد لعبده من فضله المزيد for what for his life of course حرف جر which is the lamp عبده اسم مجرور they're both connected to what they're both connected to المزيد and the مزيد is a مزدر ميمي مزدر ميمي and the intent behind it is ازيادة large in quantity ولي ذاك الله سبحانه وتعالى ازعائي في القرآن in other words he's trying to say I praise you a praising that will necessitate and it will bring a praising I'll get more from it which is لإن شكرتم if you come with gratitude لأزيدنكم I will increase it for you صحيح and the gratitude قاعدة for gratitude is what once you come with gratitude two things happen for you it is قيد للموجود وصيد للنفقود it's قيد للموجود it holds down for you what you already have you won't lose it إن شاء الله and also you will get what you didn't have that is what gratitude does for you ثم صلاته ثم صلاته مع التسليم على النبي الرأوف الرحيم محمد وآله الأطار وصحب الأفاضل الأبرار وتابعهم بالاستقام على سبيل إلى القيام ثم صلاته ثم صلاته ثم صلاته ثم here is after بعد after the بسمله of same بسم الله الرحمن الرحيم and also the حمدله praise God سبحانه وتعالى now I'm moving on to the prophet صلى الله عليه وسلم which is what ثم صلاته may salah be upon him ثم صلاته may salah be upon him عليه صلى الله عليه وسلم the salah there are two opinions regarding what it means that which is very common and well known and especially is the view of the majority of the scholars is that it's it is الرحمة that the word الصلاة is a synonym and it means the same meaning as the word رحمة that's opinion and that's the opinion of the majority of the scholars but when the response and the point that was thought by the the opposite side was that oh no like how it can الصلاة أنا الرحمة be the same when Allah says in the قرآن أولاقة عليهم صلوات من ربي ورحمة they said okay no it's الرحمة المقرونة بالتعظيم it's not just any old رحمة now it's a رحمة that is connected with honoring with it is reverence صح it's not just a الرحمة مجردة it's not just a مير رحمة that's what they said and they said this is specific for the Prophet Ali this is not it's رحمة الخاصة it's a specific type of رحمة and so فدابة is what when Allah does it it is what الرحمة مقرونة بالتعظيم و الصلاة من الملائكات when the angels do it it is what Allah is honoring the Prophet by doing that for him the second one is و الصلاة من الملائكة when the angels do it it is what asking forgiveness for him عليه الصلاة والسلام when the believers do it it is what الدعاء والتضر they are supplicating for him عليه الصلاة والسلام that's the opinion by Al Azhari and I said is the view of the majority و يأكثر أهل العلم ابن القيّم said no أن الصلاة that the prayer from Allah تبارك وتعالى it means الله praise them and this view seems to be stronger for two reasons صح و لشكة ظاهر from the ayah from the apparent evidence from the ayah it shows that there is a difference here صح when the Arabic language we said في أصل اللغة تقتد المغاية